Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	art_n	know_v	science_n	1,475	5	9.2636	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66065	Of the creatures liberation from the bondage of corruption Wherein is discussed I. What is most probably meant by (the creature.) II. The vanitie or corruption from which it shall be delivered, and its unwillingnesse to that vanitie. III. The manner or way of its deliverance. IV. What creatures are conceived as most capable of this, and of their use after restauration. V. And lastly is discussed that glorious libertie of the sonnes of God into which the creature is to be reduced. Discursu philosophico--theologico, by John Waite, B.D.	Waite, John, fl. 1666.	1650 (1650)	Wing W221A; ESTC R220792	121,459	399

restored And for further illustration of this place that in Esa 60.19 Esa 60.19 may come up to helpe us the Sunn shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord shall be unto thee an everlasting light and thy God thy glory Which place must first be conceived as the learned observe of that great light and prosperity that shall be in the Church under the state of the new Testament when both Jews and Gentiles were to have the knowledge of the everliving God and when the knowledge of the true God should be spread over the earth as the waters cover the Sea but then the aeternity and perfection of this excellency was to be compleated when God should make new Heavens and a new Earth in those glorious Mansions where a farre more glorious light then the Sunn of the firmament shall shine and whereas then there shall be dies unus perpetuus nox nulla one perpetuall day and no night at all that light and excellency that shall shine and flow out to the sonns of God in the state of the new Testament both in spirituall knowledge and divine graces is but as a glimpse of their glory and excellency which shal be compleated in the life to come And some Divines I find who call this their excellency under the state of the new Testament whether for time we referre it to the primative or Apostolique Church as some or to the middle times as others or to the latter times as a third or to all these from Christs time to the last in their severall degrees and in times when the Church had her Lucida intervalla her halcion dayes or dayes of free professing of the Gospel not in her times of the storme beating by generall persecutions or darkning by the clouds of affliction as a fourth this their spirituall excellency I say under the state of the new Testament they call typum a type or figure or resemblance of that excellency and glorious estate of the Sonns of God in the life to come wherein the excellency of their estate shall fully appeare so that the Prophets sometimes make a transition from the one to the other and promise to the Church in its compleat estate in regard of sanctity and freedome from sinne those things that shall in their height and perfection be obtained in the state of glory which you have heard in this life may be resembled or shadowed out 1 Cor. 13.9 1 Cor. 13.9 10. For we know in part and prophesie in part but when that which is perfect is come then that which is in part shall be done away And he adds in the 11. and 12. Verses when I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things for now we see through a glasse darkly but then face to face now I know in part but then shall I know even as also I am known We know in part parum enim ex multo cognoscimus Versio Syriac per Trem. as the Syriacke version by Tremelius for we know but a little of much we know but here after an imperfect manner in comparison of what we shall know there Our knowledge here is but compared to Childhood in regard of a perfect and well instructed man The knowledge of a Child is but small even so small and weake is our knowledge in this life in comparison of what we shall have in the life to come Here we discern Divine truths more darkely there we shall discerne them more clearly and fully And where it is here said that we know in part Non est sensus doctrinam salutis nos tantum ex parte non integram habere proinde revelationibus aut traditionibus aliis opus esse Nequaquam sed est collatio praesentis et futuri status circa cognitionem Dei et rerum divinarum Etenim summa hujus vitae scientia nihil est ad futuram perfectionem collata Paraeus in loc as Paraeus hath it This is not the meaning of the words as though the doctrine of salvation were but had of us in part and not wholly and that therfore we should stand in need of other revelations or traditions to make it out not so but collation or comparing of our estate in this life present with that which is to come cōcerning the knowledge of God and Divine things For the chiefest knowledge that we have in this life is nothing in comparison of that perfection we shall attain unto in the life that is to come We prophesie but in part in comparison of the excellent light clearnesse of judgement in Divine mysteries that we shall attaine unto then for when that which is perfect shall come then that which is imperfect shal be done away not corruptivè or destructivè but absorptivè ac perfectivè not quite abolished corrupted or destroyed but swallowed up into that knowledge which is more excellent and more perfected even as childhood is swallowed up of youth or youth into a perfect man or as Chrysostom gives it Chrysost in verb. Non abolebitur scientia ut nulla sit sed desinet esse imperfecta this knowledge which we now have in part shall not be absolutely abolished that it be none at all but it shall cease to be imperfect Even as that knowledge which a man hath in any liberall Art or Science when he is but Bachellour in Arts and when he knowes them but in part is not totally abolished when he proceeds to be Master in them but swallowed up into greater knowledge and perfected so our knowledge in part or imperfect knowledge of Divine mysteries in this life of that excellent and perfect knowledge in the next life Now vve see but as in a Glasse more darkly then more clearly And as in a Glasse the nudae species rerum apparentium as the naturall Philosophers speak the nudae species or likenesses of things are but to be seen not the things themselves Here we see Gods vvisdome in his Works his power his excellencie here vve know that his Son vvas incarnate that he made all things of nothing and the like but this vve know not perfectly till vve shall see God himself face to face and know as vve are known namely of God himself 1 Iohn 3.2 for 1 Iohn 3.2 We shall see him as he is non comprehendendo totam essentiam sed conspiciendo per modum ineffabilem habendo imaginem Dei perfectè renovatam labemque omnem totaliter deletam ac deperditam not by comprehending his whole Essence for that is beyond the sphaere of the abilitie of any Created and finite nature but by the beholding of him after an ineffable manner having the Image of God perfectly renewed in us and all spott or contagion of sinne totally taken away from us and destroyed for untill then we cannot